[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘義章](https://indike.org/pramana/in.bauddha.taisho.1851) › 9.60 # 大乘義章 9.60 大乘義章 9.60 - **Language:** Classical Chinese ### [9.60](https://indike.org/pramana/in.bauddha.taisho.1851.9.60) 次辨體相。義別有九：一修成相對以分證教。一切地前造修方便名為教行，以比始修，依言起故。一切地中所成之德名為證行，以此成德，證法性故。此二猶是《地經》之中，最初所行成就佛法。《地證論》釋言「最初所行是阿含行，成就佛法是證行。」此之謂也。又此教者，是彼說大因分之行。是中證者，是彼義大果分之行。二就位分別。地前所修名為教行，世間之行依言起故。初地已上一切諸德同為證行，行熟捨言，證法性故。此二猶是《地經》之中嘆眾二淨。彼說地前聞思修等為阿含淨，猶此教行。十地行德同為證淨，猶此證行。三真妄分別。一切妄修此名教行，一切真修齊為證行。故《地論》言「聞思修及報生識智，是則可說。以可說故，名之為教。真智不爾，離文字故。以離文字，故說為證。」四直就妄修隨義分別。妄修有二：一隨事造修福德之行、二依理所成智慧之行。福依事，易以言彰，故說為教。慧依理成，照理分明，故言為證。問曰：妄修不能會真，云何名證？釋言：妄修雖不體會，緣中相應，故得名證。五就真中相實相對。因分之中，得彼出世真證無相，說為教行，彼相現於教行中故。尋相得實，說為證行。此二猶是《地經》之中增上妙法光明法門。彼增上法，是此證行。彼光明法，是此教行。言光明者，論自釋言「此大乘法，顯照一切餘法門故。」謂顯世間修行心中。六就真中體德分別。無始法性顯成今德，是其體也。從緣修起方便之行，是其德也。體為證行，始顯淨智；證自體德，故為教行，方便行德本依言教修習生故。此二猶是《地經》之中金莊嚴具所況法是，金體清淨，喻於證行；環玔等相，喻於教行。七就真中體用分別。次前證教，同說為體；依此體上教智外彰，說以為用。體為證行，證法性故；用為教行，正說法智照明世故。此二猶是《地經》之中摩尼珠光所況法是，珠體清淨，喻於證行；光明外照，喻於教行。故《地論》言「證智法明摩尼寶中放阿含光。」八就真體約詮就實隨義分別。平等證體，說為證行。即此證體，約言分十，說為教道。此二猶是《地經》之中虛空鳥跡、虛空畫處所況法是。平等虛空喻於證行，故《地論》言「鳥跡住處，名句字身住處，菩薩地證智所攝。」空中鳥跡，風畫之處，喻於教行。故論說言「非不於中有此言說十地差別。」約言分十，故從詮目，名為言說。九就真中自分勝進相對分別。自分所成一切行德，若體若用，斯為證行，自於此法已證得故。勝進分中，上受佛教，名為教行。此二猶是《地經》之中嘆金剛藏證與阿含二力并是。彼中宣說，妙無垢智，無量義辨，演說美言真實相應，同為證力，猶此證行。於佛教法，念堅淨慧，為阿含力，猶此教行。體相如是（此二門竟）。 > Next, to distinguish the substance and characteristics. In meaning there are nine distinctions: First, dividing realization and teaching by contrasting cultivation and accomplishment. All preparation and cultivation of skillful means prior to the bhūmis is called teaching practice, because this initial cultivation arises in reliance upon words. All the virtues accomplished within the bhūmis are called realization practice, because these accomplished virtues realize dharmatā. These two are precisely the initial practice and the accomplishment of Buddha-dharmas in the Daśabhūmika-sūtra. The commentary on the Daśabhūmika explains: "The initial practice is the āgama practice; the accomplishment of Buddha-dharmas is the realization practice." This is what it means. Moreover, this teaching is the practice of the causal portion that explains the great; the realization herein is the practice of the fruit portion of the meaning-greatness. Second, distinguishing according to stages. That which is cultivated prior to the bhūmis is called teaching practice, because worldly practice arises in reliance upon words. All virtues from the first bhūmi upward are collectively realization practice, because when practice matures words are relinquished and one realizes dharmatā. These two are precisely the two purities praising the assembly in the Daśabhūmika-sūtra. It states that hearing, reflection, cultivation, etc., prior to the bhūmis are the āgama purity, which is like this teaching practice; the practice-virtues of the ten bhūmis are collectively the realization purity, which is like this realization practice. Third, distinguishing between the true and the deluded. All deluded cultivation is here called teaching practice, and all true cultivation is equally realization practice. Therefore the Daśabhūmika-śāstra says: "Hearing, reflection, cultivation, and the cognition of reward-born consciousness are expressible. Because they are expressible, they are called teaching. True cognition is not like this, because it is free from written words. Because it is free from written words, it is said to be realization." Fourth, distinguishing directly within deluded cultivation according to meaning. Deluded cultivation has two kinds: first, the practice of merit cultivated in accordance with phenomena; second, the practice of wisdom accomplished in reliance upon principle. Merit relies on phenomena and is easily manifested by words, hence it is said to be teaching. Wisdom is accomplished in reliance upon principle and illuminates principle clearly, hence it is said to be realization. Question: Deluded cultivation cannot unite with the true; how can it be called realization? Explanation: Although deluded cultivation does not realize the substance, it corresponds within conditioned objects, and therefore it can be called realization. Fifth, contrasting appearances and reality within the true. Within the causal portion, attaining that unconditioned, signless true realization of the supramundane is said to be teaching practice, because those appearances manifest within teaching practice. Seeking the real through the appearances is said to be realization practice. These two are precisely the superior sublime dharma and the gateway of radiant dharma in the Daśabhūmika-sūtra. That superior dharma is this realization practice; that radiant dharma is this teaching practice. As for "radiant", the treatise itself explains: "Because this Mahāyāna dharma illuminates all other dharma-gateways"—meaning it illuminates within the minds of worldly practitioners. Sixth, distinguishing between substance and virtue within the true. The beginningless dharmatā manifested to accomplish present virtues is its substance; the practice of skillful means arising from conditioned cultivation is its virtue. The substance is realization practice, as it is the initially manifested pure cognition; realizing the virtues of its own substance, it is therefore teaching practice, because the practice-virtues of skillful means originally arise from cultivating in reliance upon the verbal teaching. These two are precisely the dharma illustrated by the gold ornaments in the Daśabhūmika-sūtra: the pure substance of gold is an analogy for realization practice; marks such as rings and bracelets are an analogy for teaching practice. Seventh, distinguishing between substance and function within the true. The aforementioned realization and teaching are both described as substance; the instructional cognition manifested outwardly based upon this substance is described as function. The substance is realization practice, because it realizes dharmatā; the function is teaching practice, because the cognition of correctly expounding the Dharma illuminates the world. These two are precisely the dharma illustrated by the light of the maṇi jewel in the Daśabhūmika-sūtra: the pure substance of the jewel is an analogy for realization practice; the light illuminating outward is an analogy for teaching practice. Therefore the Daśabhūmika-śāstra says: "The jewel of the realization-cognition dharma-light emits the light of āgama." Eighth, distinguishing according to verbal designation and reality based on the true substance in accordance with meaning. The impartial substance of realization is called realization practice. This very substance of realization, divided into ten according to words, is called the teaching path. These two are precisely the dharma illustrated by bird tracks in space and painting in space in the Daśabhūmika-sūtra. Impartial empty space is an analogy for realization practice, therefore the Daśabhūmika-śāstra says: "The abiding place of bird tracks and the abiding place of names, phrases, and syllables are subsumed under the bodhisattva bhūmis' realization cognition." The bird tracks in the sky and the place painted by the wind are an analogy for teaching practice. Therefore the treatise says: "It is not that there are no such ten bhūmi differences of verbal expression within it." Divided into ten according to words, it is designated from the explanation, and is therefore called verbal expression. Ninth, distinguishing by contrasting one's own portion and superior progression within the true. All practice-virtues accomplished within one's own portion, whether substance or function, are realization practice, because one has already personally realized and attained this dharma. In the portion of superior progression, receiving the Buddha's teaching from above is called teaching practice. These two are precisely both the power of realization and the power of āgama praising Vajragarbha in the Daśabhūmika-sūtra. Therein it expounds that wondrous, defilement-free cognition, immeasurable eloquence of meaning, and expounding beautiful words that correspond with reality are collectively the power of realization, like this realization practice; mindfulness and firm, pure wisdom regarding the Buddha's taught dharmas are the power of āgama, like this teaching practice. The substance and characteristics are like this (this completes the second section). > — English (machine translation) (machine translation) - [Previous: 9.59](https://indike.org/pramana/in.bauddha.taisho.1851.9.59) - [Next: 9.61](https://indike.org/pramana/in.bauddha.taisho.1851.9.61) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1851.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1851~en-mt.9.60) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1851.9.60](https://indike.org/pramana/in.bauddha.taisho.1851.9.60) · Pramāṇa